From the PREFACE. AMONG the comparatively few people in England who take any interest in philosophy, religion, metaphysics and allied subjects, it is certain that Nietzsche's works have during the last year or two been studied with increasing attention. It is not, perhaps, surprising that his views should have been at first received with astonishment and impatience; for England seems fated to be separated from the Continent, wherever thought is concerned, by a distance which it takes a quarter of a century to traverse. ...
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From the PREFACE. AMONG the comparatively few people in England who take any interest in philosophy, religion, metaphysics and allied subjects, it is certain that Nietzsche's works have during the last year or two been studied with increasing attention. It is not, perhaps, surprising that his views should have been at first received with astonishment and impatience; for England seems fated to be separated from the Continent, wherever thought is concerned, by a distance which it takes a quarter of a century to traverse. Again, the absurd methods of teaching foreign languages adopted in our schools cut us off from communication with many an excellent book or review article which shows the trend of the times abroad, particularly in Germany and Italy, the two countries where the philosophy of morality has been for some years in its most flourishing condition. Nietzsche and his school, however, have come to stay; and I merely mention these matters by way of showing that, if any views on the moral side of religion expressed in the following pages should seem strange to the less advanced section of the British public, they are nevertheless founded on a basis which has the authority of most of the best Continental thinkers of repute: the Nietzschian standard of good and bad. What is good? Everything that increases the feeling of power, the will to power, power itself, in man. What is bad? All that proceeds from weakness. What is happiness? The feeling that power is increasing, that resistance is being overcome. The pages that follow, then, do not merely record the main principles of the most important religions of the East, but they also indicate an attempt to apply to those religions the standards of moral values referred to above. I believe I am correct in saying that no such attempt has hitherto been made. In the bibliography at the end of the book I have named about a third of the works to which I am mainly indebted; but I have also had the advantage of a sufficiently long period of residence in the East to enable me to observe personally certain characteristics which I have referred to here and there. For several interesting suggestions concerning Mohammed, I have to thank Dr Oscar Levy; while Mr A. R. Orage, Editor of The New Age , who deserves to be better known for the keen psychological insight he has brought to bear on Oriental problems, has communicated to me his views upon the sources of the Laws of Manu. Lastly, Mr. A. M. Ludovici has reminded me of some points, usually forgotten, in connection with Greek art. As the views expressed are entirely my own, however, none of these gentlemen is to be saddled with the responsibility for any of the statements, controversial or otherwise, which I have made.
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